Avengers: Age Of Ultron

Being poor is dangerous. Being POC while poor? Even more dangerous.

NO.1

The question, ‘‘Is being poor dangerous’, an easy question to answer for those who suffer from being poor. Yes, it is highly dangerous, spiritually, emotionally, and physically. People usually move to cities in the U.S, and cities are segregated. Each person, family, etc. has a different background, therefore they have a different connection with others unlike themselves. That means different habitus’ and different inequalities, for those who are not rich.

NO.2

This all has to do with the economic structure, between poor, middle class and rich. Segregation is everywhere, and in cities, it is an intermix of ethnicity, citizenship, indigeneity, and class, and when they are intertwined, they create systems of labor, respect and suffering. The physical differences in the conditions of life, especially barbaric. Throughout the hierarchy of suffering, the opportunities decrease and the social hardships increase as you go down the ladder, and depending on what race you are, the more dangerous, psychologically strenuous and physically stressful it can be. Everyone is structurally vulnerable, and each person can participate in what is called the Gray Zone.

NO.3

Primo Levi defines it as the knowledge of the corrupt system but trying to survive within it, whether you’re at the top or at the bottom, and when you are at the bottom, the system is designed to make people remain there. For Mexican workers who choose to make the difficult journey to work in the strawberry fields in Southern California, they are kept segregated by race, class, and citizenship, they have limited opportunities to afford the basic needs we use every single day, either access to affordable healthcare or able to get a decent paying job. Collective bad faith, or as Nancy Scheper-Hughes calls it, is the self deception to help you feel okay about the work you do in the moral gray zone. One example would be the strange concept of naturalization, like black deaths at the hands of police officers. A more basic definition would be seeing an oppressed people and saying that they like being oppressed, making you feel better about the injustice. Since we see it go on for so long, the moral injustice, we normalize it, or that it just part of ‘the game’. The game is to thrive, survive, and suffer in the social world, where you are both dominated and dominant. We justify it because they are different, and say it is normal.

NO.4

‘‘For decades, experts have agreed that racial disparities in health spring from pervasive social and institutional forces. The scientific literature has linked higher rates of death and disease in African Americans to such ‘social determinants’ as residential segregation, environmental waste, joblessness, unsafe housing, targeted marketing of alcohol and cigarettes, and other inequalities; Racism, other researchers suggests, acts as a classic chronic stressor, setting off the same physiological train wreck as job strain or martial conflict: higher blood pressure, elevated heart rate, increases in the stress hormone cortisol, suppressed immunity. Chronic stress is also known to encourage unhealthy behaviors, such as smoking and eating too much, that themselves raise the risk of disease.’’ From How Racism Hurts—Literally.

The Legend of the Holy Grail

The Grail legend is one of the most popular and reiterated myths told around the world. The legend is basically connected to the King Arthur tales as well, as the king and his noble knights embark on a heroic quest in search for the ‘Grail’, a shining cup claimed to be the sustainer of all life or a mysterious vessel that provides sustenance, which is guarded in a castle that is difficult to find.

The first Grail legend first appears in an unfinished romance called Perceval ou Le conte du Graal by Chretien de Troyes dated to about 1190. The basic outline would be the mysterious vessel being guarded in the castle, and the owner of that castle is sickly or unable to care for it; the surrounding land would almost always be barren, and the owner can only be restored if a brave knight finds the castle, and after seeing a ‘mysterious procession’, asks a certain question. If he fails at this task, everything will remain as before, and the search must begin again. After many adventures, the hero knight returns to the castle and asks the correct question which, hereby cures the king and restores the land. After, the knight succeeds the wounded monarch and becomes king instead, and becomes the guardian of the castle and its contents. The Crusades were the backdrop of this awesome tale, and the fall of Jerusalem occurred in 1187 just before the legend appeared as a literary motif, and Chretien’s romance was written at the behest of his patron, the crusader knight, Count Philip of Flanders.

‘‘In Chretien’s romance, the knight Perceval sees the grail during a feast at a mysterious castle controlled by the Fisher King, a lame man whom he had met before. Chretien calls the object simply ‘un graal’, and its appearance is just one of the unusual events which take place during the feast. Indeed at this time, Perceval is also shown a broken sword that must be mended. The two objects together, sword and grail, are symbols of Perceval’s development as a true knight. Chretien died before he could finish the romance, but the story was completed by other writers. The Continuations, as they are referred to in critical literature, expand several themes and the grail gradually acquires a more ‘sacramental’ character. The First Continuation is also incomplete and the author is unknown, but it can be dated before the year 1200. Besides Perceval, Gawain also has a grail adventure (the womanizing Gawain is the type of the perfect worldly knight and regularly forms a contrast to Perceval in these romances). During a procession which Gwain sees, ‘the rich grail’ (as it is now called) floats about the hall and provides food for all; the bleeding lance is later identified as the Lance of Longinus (the spear used by Longinus to pierce Christ’s side at the Crucifixion) and the broken sword belonging to a dead knight who is laid out of the bier. He who mends the sword will know the secrets of the grail castle (thereby strengthening the link between sword and grail.) Other medieval writers took up this theme; Burgandian poet, Robert de Boron, also wrote, at the behest of a crusader patron, the Lord of Montfacon, produced three romances, Joseph d’ Arimathie, Merlin, and Perceval. All these romances treat the grail theme, even into the context of Christ’ passion.’’

The Holy Grail legends are not only entertaining, with valiant heroes and dangerous but awesome quests, but they also speak of patience and knowledge that these heroes gain along the way. Perceval and Lancelot aren’t heroes because they are searching for a beguiled, golden chalice, but for greater understanding of themselves. These legends have been written and re-written for ages, and even in the modern years, people are still fascinated by the great quest for the Holy Grail. I know I am.

This was one crazy sociopath but I loved it!

I recall someone asking a long time ago “how can white people go see a movie like “the hunger games,” root for Katniss and shit but then go home and vote Republican?“ Ryan explains it perfectly.

This could seriously be a whole video essay series cause many folks raised in the Global North (Western-oriented countries and communities) will frame all history as a matter of black/white events when, in actuality, history is informed by our indigenous, immigrant, and diaspora pasts and their present day afterlives.

I'll keep my thoughts about executive director Pinkett's spiritual bypassing on private for now, BUT I will say this: Egypt is a part of Africa and Africa belongs in our garden of history cause there are enough miracles, memories, and magic across our African histories and their cultures that we don't have to produce miseducated docuseries that try to pass as Pan-African history pieces or afrofuturist reimagings (when in actuality they are just reinventing bougie versions of well-worn imperial histories).

Egypt is a part of Africa and Africa belongs in our garden of history.

Did You Know the Natural History Museum held human remains?!

NO. 1

Robert Peary, the famous adventurer, and explorer traveled to Greenland around 1897. There, he studied Inuit survival strategies and proved that Greenland was an island. But this isn’t about him, but about the group of Inuit descent he deceived to become famous. This is about Minik Wallace, a small boy that grew up in America because of Peary's lie.

NO. 2

Robert Peary invited the Inuit to the Natural History Museum. A group of six was chosen to go: Minik’s father, Quisk, was a renowned hunter, then the shaman Atangana (ca. 1840–1898) with her husband, renowned hunter Nuktaq (ca. 1848–1898), their adoptive daughter Aviaq (ca. 1885–1898) and the young adult Uisaakassak, the fiancé of Aviaq. The adults did not understand the purpose of the trip, but some wanted to travel. They were told that while in America, they would receive gifts, tools, and weapons. Not to mention the promise of being able to return back to Greenland after. Instead, when they arrived in September in New York, they were exploited like objects and specimens. The museum staff did not house them in a safe environment but instead made them stay in their basement. In the light of day, over 2,000 people paid for tickets to see the Inuit group. Truly, the new world was not what they expected it to be, and Peary did little to help them. Four of the group succumbed to tuberculosis, including Minik’s father, and were taken to Bellevue Hospital, and died, unfortunately, leaving Minik alone.

NO. 3

On February 17, 1898, Minimik's father passed away. Minik begged for a proper burial for his father with the traditional Inuit burial rites. The museum staff staged a fake burial, filling the coffin with stones for weight, and placing a stuffed body inside. They performed the burial for Minik’s benefit. The staff stole the body to research, and studying the dead would be impossible if their 6ft in the ground. The body of Quisuk was de-fleshed and his skeleton was sent to the Natural History Museum for display. William Wallace adopted the boy and raised him like his own son, but got fired from his job in 1901. In 1906, he found out from a newspaper that the skeleton of his father was being displayed. In Wallace’s own words, "He was coming home from school with my son Willie one snowy afternoon when he suddenly began to cry. 'My father is not in his grave,' he said, 'his bones are in the museum.' "We questioned him and found out how he had learned the truth. But after that, he was never the same boy. He became morbid and restless. Often we would see him crying, and sometimes he would not speak for days. "We did our best to cheer him up, but it was no use. His heart was broken. He had lost faith in the new people he had come among."Minik, with the support of his adopted father, urged the museum to give back the skeleton of his father.'' The museum staff denied his many requests to reclaim his father’s bones. They evaded the questions of having Inuit skeletons displayed in the gallery. Minik was never able to reclaim his father's bones.

 NO. 4

In 1909, Minik returned to Greenland as an adult, but felt more alienated there than in the U.S. Minik had forgotten his native language and had to learn how to hunt. "Why am I no longer fit to live where I was born? Not fit to live where I was kidnapped?" "Why am I an experiment there and here, and tormented since the great white pirate interfered with nature and left me a helpless orphan, young, abandoned, 10,000 miles from home? I don't think both ends and the middle of the Earth are worth the price that has been paid to almost find one pole." Minik returned to live in the states again in 1916, but caught the influenza flu. He died on October 29, 1918, and it wasn’t until 1993 did the body of Minik’s father and the remains of the others were returned to Greenland for their burial. Read Give Me My Father's Body: The Story of Minik, the New York Eskimo to honor Minik, his father, and the comminity of Polar Eskimoes.

Seneca Village

NO. 1

The history of Seneca Village is fraught with history, opportunity, and endurance against racism and white supremacy. In 1825, a ‘‘25-year-old African American shoe shiner named Andrew Williams bought land in the middle of Manhattan, two years before slavery was abolished in New York. More free Black Americans followed, fleeing the disease and discrimination of downtown, and together they created the bustling settlement. The village was home to the most significant number of African American property owners in NY before the Civil War. Because those black men possessed property, they were allowed to vote. Irish and German immigrants could also live there, and white and black churchgoers often side-by-side.

NO. 2

As you can see, Seneca Village was a thriving community, living far from the dense population of downtown, despite NY's abolition law in 1827, discrimination severely limited the lives of the African-American populace. Seneca Village provided access to more space from the unhealthy and crowded conditions of the city. ''By 1855, there were 52 houses in Seneca Village. On maps of the area, most of the houses were identified as one-, two-, or three-story houses made out of wood. Archeological excavations uncovered stone foundations and roofing materials, indicating that they were well-built. Some of the houses were identified as shanties, meaning that they were less well-constructed. Land ownership among Black residents was much higher than that in the city as a whole: more than half owned property in 1850, five times the property ownership rate of all New York City residents at the time. Many of Seneca Village's Black residents were landowners and relatively economically secure compared to their downtown counterparts in the Little Africa neighborhood by Greenwich Village.''

NO. 3

Unfortunately, Seneca's village’s demise had to do with the construction plans of what the settlement is today, Central Park. William Cullen Bryant, ‘‘the editor for the New York Evening Post at the time, and Andrew Jackson Downing, an English landscape architect, started the park project together. The Special Committee on Parks was formed. They surveyed possible sites before selecting Seneca Village, even getting NYS officials to legislate the Central Park Act in July 1853, authorizing a board of five commissioners to start purchasing land and creating a fund to raise money and donations for the plan. Before the acquisition of Central Park, Seneca Village was referred to with derogatory and racial slurs. Advocates for Cental Park used the media to describe Seneca Village and other communities like them as ‘‘poor squatters living in shanties’’.

NO. 4

The residents fought against the city’s planning as they were legally entitled to do so as landowners. But the Central Park Act set aside the 775 acres of land in Manhattan from 59th to 106th streets between 5th and 8th avenues to create the country’s first major landscape public park. ‘‘There were roughly 1,600 inhabitants displaced throughout the area. Although landowners were compensated, many argued that their land was undervalued. Ultimately, all residents had to leave by the end of 1857.’’ The settlement was discovered in 2011 when archaeologists from Columbia University uncovered artifacts such as an iron tea kettle, a roasting pan, a stoneware beer bottle, fragments of Chinese export porcelain, and a small shoe with a leather sole and fabric upper. This article is dedicated to the people of Seneca Village and other ‘Little Africa’s’ settlements all over this country that historians and archaeologists are finding in recent times who have continuously fought against the struggles of race, class, and economic opportunities that this country’s governmental systems continuously try to sweep aside.

Artifacts and Archives: The Rediscovery… | Central Park Conservancy (centralparknyc.org)

I love Fiona because she's just that good at being the top dog #Fiona's the best

Belly Dancing

NO. 1

The art of belly dancing is a Middle Eastern practice that has, over time, gravitated towards Western white American women. The way American women dance is this is a ‘glamorization’, and more focused on the power of reception, rather than cultivating it and respecting the practice. Originally, belly dancing is based on ancient folk and social dances in North African and Middle Eastern countries, particularly Egypt and Turkey. The dance is characterized by various hip, torso, shoulder, and chest movements. ‘‘The images projected by Westerners in the performance of belly dance and other forms of oriental dance raise the thorny issue of orientalism. The vocabulary of the dance and its position within the framework of the West, especially the United States, as ‘other’ provides an ‘empty’ location, as in ‘not part of my culture’, for the construction of exotic new fantasy identities. At the same time, as a repository of media stereotypes and thus Western fantasies of women, it also provides physical images via the femme fatale which the (generally female) dance emulates in order to play an assertive sexual role in a male-dominated Western society.’’

NO. 2

Of course, here in the West, its meaning has changed, especially in America when gained popularity over 100 years ago when ‘dancing girls’ from different countries showcased in Chicago’s World Fair. ‘‘Because of the movements of body parts, such as the stomach, that were expected to be tightly constrained during the Victorian era, controversy surrounded these performers, and belly dance became associated with burlesque, stripping and prostitution. Despite perceptions of belly dancing being associated with sex work, the dance has a variety of meanings for participants, like spiritual, communal, and feminine qualities. For most dancers in the United States, the dance is a form of leisure. Leisure is a voluntary activity that people pursue with a positive state of mind during their free time. For many dancers, belly dance is an enjoyable form of recreation, rather than a primary source of income. Women in most large and mid-size cities around the country take belly dance classes at studios, gyms, and recreation centers.’’

NO. 3

Belly dancing is a key icon of the Middle East and is a site for performing and interpreting. It is appealing because it expresses ‘imperial feelings’, or the complexity of psychological and political belonging to an empire that is often unspoken, sometimes subconscious, but always present, the ‘habits of heart and mind’ that infuse and accompany structures of difference and domination. We can call on U.S imperialism as an example, as it rests as a multicultural nationalism. Belly dancing has become a ‘‘site for staging a New Age feminism and liberal Orientalist perspective on Arab and Muslim women, illustrating what Edward Said called, ‘new-Orientalism’ of the present moment. Orientalism continues to be a deeply appealing, binary frame for imagining the ‘West’ in opposition to the ‘Orient’, or to the East—a Western style for dominating, restructuring, and having authority over the Orient’, through the production of an ‘idea that has a history and tradition of thought, imagery, and vocabulary that has given it a reality and presence in and for the West.’’

Oh my gosh. ARE YOU SERIOUS?! REALLY?! 😂😂😂😤😤😤

Proelium

“Jason.” Nico appears suddenly beside him. “Come spar with me.”

“Um, okay? But don’t you always practice with Will-”

“”We’re not currently talking,” Nico says shortly.

“Oh, I-” Jason flounders for a minute. Nico and Will bicker all the time but they have never had a fight fight (as far as he knows but he keeps very close tabs).

“Are you coming or not?” Nico growls impatiently, tapping his foot impatiently against the floor of the pavilion.

“Uh, yes?” Jason responds.

Nico turns around and stalks off and he hurries to follow him. He resolves not to think about Will and Nico’s fight. It’s probably their first big one, they’ll be alright in a day. ♦ 

They are not alright in a day.

The next day Jason happens to be talking to Percy nearby when Will storms past Nico, shoulder checking him on the way, without even a backward glance. Nico scowls at his back.

Jason and Percy exchange nervous glances. ♦ 

Two days later, Percy happens to be in the infirmary when Nico limps in with a gash on this right calf.

Will drags him to a bed, shoves everyone out of his way while getting supplies, and sets to work on Nico, his mouth shaped into a thin line.

Nico’s eyes are soft but he doesn’t say anything either.

Percy has never seen anyone being able to stitch someone up so aggressively but perfectly. ♦ 

Piper walks up to Nico four days later and says firmly, “You need to do something about Will.”

Nico scowls at her. “No.”

“He almost shot one of the Demeter kids today! He excels at archery. This is getting out of hand, Nico. You’re angry and moody all the time. Even the Hecate kids are afraid of breathing too loud when they walk past you. The Apollo cabin lost two points in the last cabin inspection because Will has been sulking and didn’t bother to clean, and everybody’s afraid of being the target of his surliness.”

“No.”

   Piper tries Will next.

“He’s so sad, Will. He keeps walking around like a dejected puppy.”

Will glowers at her. “Go away.”

Piper throws her hands up in the air exasperatedly. “What even happened between you two?”

“You can ask him.” He juts his chin towards their right, and she turns to see Nico walking in their direction.

“Come on-” She whirls around back to Will, but he’s gone. ♦ 

Annabeth walks up to him the next day and states, “Fix it.”

Nico glares at her.

Annabeth stares back, unimpressed.

“I want it done by tomorrow.” She walks away.

Nico escapes to Camp Jupiter that evening.     Reyna spots him almost as soon as he arrives.

“No,” she says shortly. “Go back home, Nico.”

Nico glares at her.

She shrugs. “Annabeth iris-mesaaged me and told me you were running from your problems.”

“I don’t want to go back,” he mutters petulantly.

“You’re going to have to, eventually. You look awful and he, he makes you happy, you know he does.”

He sighs unhappily. If Reyna’s saying something, he must look as pathetic as he feels.

Reyna’s eyes soften. “Stay for today, go back tomorrow. Let’s go join Hazel.”

She ruffles his hair and he swats her hand away, scowling. She laughs. ♦

“Fuck you,” is the first thing Will has to say to Nico when he comes back. 

He towers over him, glowering. “Seriously? You can’t deal with this so you run away? You complete and utter ass.”

“Well, you could have said something! Don’t act like you didn’t sulk like a kid too,” Nico yells.

“Yes, I did! Because you were wrong and were being unreasonable but you didn’t have to run away, you prick. I don’t love your opinions but I do love you!” Will shouts.

Nico stills.

“You do?” he asks, voice small.

“Hera knows why, but yes, yes I do.” Will’s voice has gone down, and his shoulders slump.

Nico grins at him, before reaching forward and grabbing a handful of Will’s shirt to pull him closer.

“I do too, you know,” he says softly.

“Duh,” Will says. Nico can see the beginning of a smile at the corners of his mouth so he leans forward to kiss it.

Will responds eagerly, and Nico can’t believe he went a week without this, without running his hand through Will’s hair, without feeling his hands all over him, without feeling like every part of his body is on fire, but so relaxed that he basically feel himself melting.

They have to break apart because they’re both smiling too much.

“I guess I can live with the fact that you like Hawkeye more than the Hulk,” Nico says, smiling.

Will grins at him.

“That’s what you were fighting about? I can’t believe you!” a voice shouts from behind him and they both turn to look at Jason, Piper and Percy standing.

“Uh, yeah. What did you think?” Will says, voice confused.

Piper and Percy continue to look at them with something akin to horror on their faces.

Jason glares at them, hissing, “I am a 100% done with this shit.” He stomps off.